Moccasin Quotes

Don't judge a man until you have walked two moons in his moccasins.

Once I was beautiful. Now I am myself, Counting this row and that row of moccasins Waiting on the silent shelf.

One New Orleans officer who served with Graham commented, “Well, you can call him retired, but the feds like to know he’s around. It’s like having a king snake under the house. They may not see him much, but it’s nice to know he’s there to eat the moccasins.

Oh…man. She was dressed for love, as far as he was concerned: Flannel pajama bottoms with stars and moons on them. Little white T-shirt. Floppy suede moccasins.

A writer, like a sheriff, is the embodiment of a group of people and without their support both are in a tight spot.

Teach the children. We don't matter so much, but the children do. Show them daisies and the pale hepatica. Teach them the taste of sassafras and wintergreen. The lives of the blue sailors, mallow, sunbursts, the moccasin flowers. And the frisky ones – inkberry, lamb's-quarters, blueberries. And the aromatic ones – rosemary, oregano. Give them peppermint to put in their pockets as they go to school. Give them the fields and the woods and the possibility of the world salvaged from the lords of profit. Stand them in the stream, head them upstream, rejoice as they learn to love this space they live in, its sticks and leaves and then the silent, beautiful blossoms. Attention is the beginning of devotion.

May her moccasins make tracks in many snows that are yet to come

Before you judge a person you have to walk in their moccasins and live in their lodge for a month.

You, Doctor Martin, walk from breakfast to madness. Late August, I speed through the antiseptic tunnel where the moving dead still talk of pushing their bones against the thrust of cure. And I am queen of this summer hotel or the laughing bee on a stalk of death. We stand in broken lines and wait while they unlock the doors and count us at the frozen gates of dinner. The shibboleth is spoken and we move to gravy in our smock of smiles. We chew in rows, our plates scratch and whine like chalk in school. There are no knives for cutting your throat. I make moccasins all morning. At first my hands kept empty, unraveled for the lives they used to work. Now I learn to take them back, each angry finger that demands I mend what another will break tomorrow. Of course, I love you; you lean above the plastic sky, god of our block, prince of all the foxes. The breaking crowns are new that Jack wore. Your third eye moves among us and lights the separate boxes where we sleep or cry. What large children we are here. All over I grow most tall in the best ward. Your business is people, you call at the madhouse, an oracular eye in our nest. Out in the hall the intercom pages you. You twist in the pull of the foxy children who fall like floods of life in frost. And we are magic talking to itself, noisy and alone. I am queen of all my sins forgotten. Am I still lost? Once I was beautiful. Now I am myself, counting this row and that row of moccasins waiting on the silent shelf.

And we are magic talking to itself, noisy and alone. I am queen of all my sins forgotten. Am I still lost? Once I was beautiful. Now I am myself, counting this row and that row of moccasins waiting on the silent shelf.

Empathy is walking a mile in somebody else's moccasins. Sympathy is being sorry their feet hurt.

Mercy is to care, and care very deeply about one another. It is to care to the point where we are prepared to be involved with the sufferings and adversities of others. It implies that I am prepared to put myself in the other person's place. It means that I shall try to really understand why they behave as they do, even though it injures me. It is a willingness to walk a mile in the other man's moccasins before I criticize his conduct. It is the extension of good will, help, forgiveness, compassion and kindness to one who may not seem to deserve it.

In safe relationships, empathy is a large part of the equation. We literally “enter the other person’s head” and attempt to understand how he feels, what he believes, and how he thinks. Empathy is walking in the moccasins of another person, and not judging him until we can see what suffering he’s been through to get to the point he’s at. Empathy is not easy. It involves letting go of your opinion and what you’re needing in the relationship so that you can enter the world of the other person, if only for a brief time. We can’t stay in the empathic position permanently, because we could lose ourselves. But empathy is what makes a relationship real—and safe.

You can put ideas on and off just like moccasins. You can wear them and set them aside, hold onto those you find meaningful. Don't be afraid of learning something beyond what we're able to teach you. Even the wisest person doesn't know everything. But it's also important to preserve the ideas that make sense to you, even in the face of resistance--someone telling you that you're wrong and only they know the truth. Such boasting is evidence of a fool, perhaps a dangerous one.

He shook his fist angrily at the gleaming eyes, and began securely to prop his moccasins before the fire. 'An' I wisht this cold snap'd break,' he went on. 'It's been fifty below for two weeks now. An' I wisht I'd never started on this trip, Henry. I don't like the looks of it. I don't feel right, somehow. An' while I'm wishin', I wisht the trip was over an' done with, an' you an' me a-sittin' by the fire in Fort McGurry just about now an' playin' cribbage- that's what I wisht.'

When Seymour and I were five and three, Les and Bessie played on the same bill for a couple of weeks with Joe Jackson -- the redoubtable Joe Jackson of the nickel-plated trick bicycle that shone like something better than platinum to the very last row of the theater. A good many years later, not long after the outbreak of the Second World War, when Seymour and I had just recently moved into a small New York apartment of our own, our father -- Les, as he'll be called hereafter -- dropped in on us one evening on his way home from a pinochle game. He quite apparently had held very bad cards all afternoon. He came in, at any rate, rigidly predisposed to keep his overcoat on. He sat. He scowled at the furnishings. He turned my hand over to check for cigarette-tar stains on my fingers, then asked Seymour how many cigarettes he smoked a day. He thought he found a fly in his highball. At length, when the conversation -- in my view, at least -- was going straight to hell, he got up abruptly and went over to look at a photograph of himself and Bessie that had been newly tacked up on the wall. He glowered at it for a full minute, or more, then turned around, with a brusqueness no one in the family would have found unusual, and asked Seymour if he remembered the time Joe Jackson had given him, Seymour, a ride on the handle bars of his bicycle, all over the stage, around and around. Seymour, sitting in an old corduroy armchair across the room, a cigarette going, wearing a blue shirt, gray slacks, moccasins with the counters broken down, a shaving cut on the side of his face that I could see, replied gravely and at once, and in the special way he always answered questions from Les -- as if they were the questions, above all others, he preferred to be asked in his life. He said he wasn't sure he had ever got off Joe Jackson's beautiful bicycle.

If you are looking for love under rocks or bringing home water moccasins, you might be confusing love and pain.

You can’t judge a man until you’ve walked a mile in his moccasins.

I could safely say I would rather be sunburnt at the lake, covered in skeeter bites, trying to kill a water moccasin with a flip-flop, than be in the trunk of a kidnapper’s car.

Until you walk a mile in another man's moccasins you can't imagine the smell.

That’s just a fancy way of calling me a liar,” I said. “If the moccasin fits, then wear it,” she said.

On the black earth on which the ice plants bloomed, hundreds of black stink bugs crawled. And many of them stuck their tails up in the air. "Look at all them stink bugs," Hazel remarked, grateful to the bugs for being there. "They're interesting," said Doc. "Well, what they got their asses up in the air for?" Doc rolled up his wool socks and put them in the rubber boots and from his pocket he brought out dry socks and a pair of thin moccasins. "I don't know why," he said. "I looked them up recently--they're very common animals and one of the commonest things they do is put their tails up in the air. And in all the books there isn't one mention of the fact that they put their tails up in the air or why." Hazel turned one of the stink bugs over with the toe of his wet tennis shoe and the shining black beetle strove madly with floundering legs to get upright again. "Well, why do you think they do it?" "I think they're praying," said Doc. "What!" Hazel was shocked. "The remarkable thing," said Doc, "isn't that they put their tails up in the air--the really incredibly remarkable thing is that we find it remarkable. We can only use ourselves as yardsticks. If we did something as inexplicable and strange we'd probably be praying--so maybe they're praying." "Let's get the hell out of here," said Hazel.

Teach the children. We don’t matter so much, but the children do. Show them daisies and the pale hepatica. Teach them the taste of sassafras and wintergreen. The lives of the blue sailors, mallow, sunbursts, the moccasin flowers. And the frisky ones–inkberry, lamb’s quarters, blueberries. And the aromatic ones–rosemary, oregano. Give them peppermint to put in their pockets as they go to school. Give them the fields and the woods and the possibility of the world salvaged from the lords of profit. Stand them in the stream, head them upstream, rejoice as they learn to love this green space they live in, its sticks and leaves and then the silent, beautiful blossoms. Attention is the beginning of devotion.

You do have one prejudice though. I looked back at her again from under the brim of my hat. "You don't care about the living as much as you do the dead.

Being intelligent does not mean you don't have an asshole living inside your head.

The second jealousy is this: I am jealous that my mother had wanted more children. Wasn't I enough? When I walk in her moccasins, though, I say, "If I were my mother, I might want more children--not because I don't love my Salamanca, but because I love her so much. I want more of these.

The woods were full of peril—rattlesnakes and water moccasins and nests of copperheads; bobcats, bears, coyotes, wolves, and wild boar; loony hillbillies destabilized by gross quantities of impure corn liquor and generations of profoundly unbiblical sex; rabies-crazed skunks, raccoons, and squirrels; merciless fire ants and ravening blackfly; poison ivy, poison sumac, poison oak, and poison salamanders; even a scattering of moose lethally deranged by a parasitic worm that burrows a nest in their brains and befuddles them into chasing hapless hikers through remote, sunny meadows and into glacial lakes.

PRETENDING TO DROWN The only regret is that I waited longer than a breath to scatter the sun's reflection with my body. New stars burst upon the water when you pulled me in. On the shore, our clothes begged us to be good boys again. Every stick our feet touched a snapping turtle, every shadow a water moccasin. Excuses to swim closer to one another. I sank into the depths to see you as the lake saw you: cut in half by the surface, taut legs kicking, the rest of you sky. Suddenly still, a clear view of what you knew I wanted to see. When I resurfaced, slick grin, knowing glance; you pushed me back under. I pretended to drown, then swallowed you whole.

Change wears my sister’s moccasins. He stays up late and wakes up early. He likes to come up quietly and kiss me on the back of the neck when I am at my drawing table. He wants to amuse people, and it hurts him when they yell at him. Change is very musical, but sometimes you must listen for a long time before you hear the pattern in his music.

I somehow missed the scripture that reads 'Forgive your sexual abuser and let him eat at family dinners' when I was in Sunday school.

She wore moccasins, leggings a cloth skirt and a blanket around her shoulders, and she painted the part in the middle of her hair red to symbolize the path of the sun.

The trouble with him was that he was without imagination. He was quick and alert in the things of life, but only in the things, and not in the significances. Fifty degrees below zero meant 80 odd degrees of frost. Such fact impressed him as being cold and uncomfortable, and that was all. It did not lead him to meditate upon his frailty as a creature of temperature, and upon man’s frailty in general, able only to live within certain narrow limits of heat and cold; and from there on, it did not lead him to the conjectural field of immortality and man’s place in the universe. Fifty degrees below zero stood for a bite of frost that hurt and that must be guarded against by the use of mittens, ear-flaps, warm moccasins, and thick socks. Fifty degrees below zero was to him just precisely 50 degrees below zero. That there should be anything more to it than that was a thought that never entered his head.

A voice seemed the very soul of a person. Much could be had by its pitch and tone, it's peculiar resonance. Like a moccasin print, no two alike, a voice was one's own unique possession.

The Native Americans, whose wisdom Thoreau admired, regarded the Earth itself as a sacred source of energy. To stretch out on it brought repose, to sit on the ground ensured greater wisdom in councils, to walk in contact with its gravity gave strength and endurance. The Earth was an inexhaustible well of strength: because it was the original Mother, the feeder, but also because it enclosed in its bosom all the dead ancestors. It was the element in which transmission took place. Thus, instead of stretching their hands skyward to implore the mercy of celestial divinities, American Indians preferred to walk barefoot on the Earth: The Lakota was a true Naturist – a lover of Nature. He loved the earth and all things of the earth, the attachment growing with age. The old people came literally to love the soil and they sat or reclined on the ground with a feeling of being close to a mothering power. It was good for the skin to touch the earth and the old people liked to remove their moccasins and walk with bare feet on the sacred earth. Their tipis were built upon the earth and their altars were made of earth. The birds that flew in the air came to rest on the earth and it was the final abiding place of all things that lived and grew. The soil was soothing, strengthening, cleansing and healing. That is why the old Indian still sits upon the earth instead of propping himself up and away from its life-giving forces. For him, to sit or lie upon the ground is to be able to think more deeply and to feel more keenly; he can see more clearly into the mysteries of life and come closer in kinship to other lives about him. Walking, by virtue of having the earth’s support, feeling its gravity, resting on it with every step, is very like a continuous breathing in of energy. But the earth’s force is not transmitted only in the manner of a radiation climbing through the legs. It is also through the coincidence of circulations: walking is movement, the heart beats more strongly, with a more ample beat, the blood circulates faster and more powerfully than when the body is at rest. And the earth’s rhythms draw that along, they echo and respond to each other. A last source of energy, after the heart and the Earth, is landscapes. They summon the walker and make him at home: the hills, the colours, the trees all confirm it. The charm of a twisting path among hills, the beauty of vine fields in autumn, like purple and gold scarves, the silvery glitter of olive leaves against a defining summer sky, the immensity of perfectly sliced glaciers … all these things support, transport and nourish us.

The white man comes, pale as the dawn, with a load of thought, with a slumbering intelligence as a fire raked up, knowing well what he knows, not guessing but calculating; strong in community, yielding obedience to authority; of experienced race; of wonderful, wonderful common sense; dull but capable, slow but persevering, severe but just, of little humor but genuine; a laboring man, despising game and sport; building a house that endures, a framed house. He buys the Indian's moccasins and baskets, then buys his hunting-grounds, and at length forgets where he is buried and plows up his bones.

The following brief points are like magic moccasins. They guarantee safe guidance through the forest of people. To walk safely, wear them! 1. The most persuasive power you have toward others is a mature self. 2. The mark of greatness is to be superior without feeling superior. 3. "The consciousness of being loved softens the keenest pang." (Joseph Addison) 4. The turning point in all your exterior relations comes when you start changing your inner self. 5. Strong people attract the weak. 6. Possessiveness and dependency are not states of love. 7. Your own level of being attracts the kind of people who enter your life. 8. "He is happy as well as great who needs neither to obey nor command in order to be something." (Goethe) 9. Your True Self cannot be afraid of anyone. 10. You break the cord of painful thought toward another person by snipping the connection within your own mind. 11. It is very painful to pretend to be someone. 12. Any sincere effort at bettering your human relations returns a reward. 13. Don't drain your energy by thinking negatively toward people who harm you. 14. You get along with others to the exact degree that you get along with yourself. 15. A real person stands out like a human being among statues.

Joe James, dark-haired, even darker-skinned than Perry, a lithe figure who with his faded huntsman’s shirt and moccasined feet looked as though he had that instant mysteriously emerged from woodland shadows, told

The Moths There's a kind of white moth, I don't know what kind, that glimmers by mid-May in the forest, just as the pink moccasin flowers are rising. If you notice anything, it leads you to notice more and more. And anyway I was so full of energy. I was always running around, looking at this and that. If I stopped the pain was unbearable. If I stopped and thought, maybe the world can't be saved, the pain was unbearable. Finally, I had noticed enough. All around me in the forest the white moths floated. How long do they live, fluttering in and out of the shadows? You aren't much, I said one day to my reflection in a green pond, and grinned. The wings of the moths catch the sunlight and burn so brightly. At night, sometimes, they slip between the pink lobes of the moccasin flowers and lie there until dawn, motionless in those dark halls of honey.

Wild Peaches" When the world turns completely upside down You say we’ll emigrate to the Eastern Shore Aboard a river-boat from Baltimore; We’ll live among wild peach trees, miles from town, You’ll wear a coonskin cap, and I a gown Homespun, dyed butternut’s dark gold color. Lost, like your lotus-eating ancestor, We’ll swim in milk and honey till we drown. The winter will be short, the summer long, The autumn amber-hued, sunny and hot, Tasting of cider and of scuppernong; All seasons sweet, but autumn best of all. The squirrels in their silver fur will fall Like falling leaves, like fruit, before your shot. 2 The autumn frosts will lie upon the grass Like bloom on grapes of purple-brown and gold. The misted early mornings will be cold; The little puddles will be roofed with glass. The sun, which burns from copper into brass, Melts these at noon, and makes the boys unfold Their knitted mufflers; full as they can hold Fat pockets dribble chestnuts as they pass. Peaches grow wild, and pigs can live in clover; A barrel of salted herrings lasts a year; The spring begins before the winter’s over. By February you may find the skins Of garter snakes and water moccasins Dwindled and harsh, dead-white and cloudy-clear. 3 When April pours the colors of a shell Upon the hills, when every little creek Is shot with silver from the Chesapeake In shoals new-minted by the ocean swell, When strawberries go begging, and the sleek Blue plums lie open to the blackbird’s beak, We shall live well — we shall live very well. The months between the cherries and the peaches Are brimming cornucopias which spill Fruits red and purple, sombre-bloomed and black; Then, down rich fields and frosty river beaches We’ll trample bright persimmons, while you kill Bronze partridge, speckled quail, and canvasback. 4 Down to the Puritan marrow of my bones There’s something in this richness that I hate. I love the look, austere, immaculate, Of landscapes drawn in pearly monotones. There’s something in my very blood that owns Bare hills, cold silver on a sky of slate, A thread of water, churned to milky spate Streaming through slanted pastures fenced with stones. I love those skies, thin blue or snowy gray, Those fields sparse-planted, rendering meagre sheaves; That spring, briefer than apple-blossom’s breath, Summer, so much too beautiful to stay, Swift autumn, like a bonfire of leaves, And sleepy winter, like the sleep of death.

In water so fine, a few minutes of bad memory all but disappear downstream, washed away by ten thousand belly busters, a million cannonballs. Paradise was never heaven-high when I was a boy but waist-deep, an oasis of cutoff blue jeans and raggedy Converse sneakers, sweating bottles of Nehi Grape and Orange Crush, and this stream. I remember the antidote of icy water against my blistered skin, and the taste of mushy tomato and mayonnaise sandwiches, unwrapped from twice-used aluminum foil. I saw my first water moccasin here, and my first real girl, and being a child of the foot washers I have sometimes wondered if this was my Eden, and my serpent. If it was, I didn't hold out any longer than that first poor fool did.

The women tended the crops and took general charge of village affairs while the men were always hunting or fishing. And since they supplied the moccasins and food for warring expeditions, they had some control over military matters. As Gary B. Nash notes in his fascinating study of early America, Red, White, and Black: “Thus power was shared between the sexes and the European idea of male dominancy and female subordination in all things was conspicuously absent in Iroquois society.

The character of the Indian's emotion left little room in his heart for antagonism toward his fellow creatures .... For the Lakota (one of the three branches of the Sioux Nation), mountains, lakes, rivers, springs, valleys, and the woods were all in finished beauty. Winds, rain, snow, sunshine, day, night, and change of seasons were endlessly fascinating. Birds, insects, and animals filled the world with knowledge that defied the comprehension of man. The Lakota was a true naturalist - a lover of Nature. He loved the earth and all things of the earth, and the attachment grew with age. The old people came literally to love the soil and they sat or reclined on the ground with a feeling of being close to a mothering power. It was good for the skin to touch the earth, and the old people liked to remove their moccasins and walk with bare feet on the sacred earth. Their tipis were built upon the earth and their alters were made of earth. The birds that flew in the air came to rest upon the earth, and it was the final abiding place of all things that lived and grew. The soil was soothing, strengthening, cleansing, and healing. This is why the old Indian still sits upon the earth instead of propping himself up and away from its live giving forces. For him, to sit or lie upon the ground is to be able to think more deeply and to feel more keenly; he can see more clearly into the mysteries of life and come closer in kinship to other lives about him.

The women were the smartest. They knew the most. They were the first to make piskuns, and to know how to tan hides and to make moccasins. At that time men wore moccasins made from the shank of the buffalo's leg, and robes made of wolfskin. This was all their clothing.

Her" By Mayim Moonchild Even from far away she was pretty With her tight jeans leather moccasins She looked like a hippie Her long & curly brown hair flew in the springtime breeze I decided to go for it I went up and gave her a squeeze on the bum My nose is still bleeding

Being empathic is so much a part of everyday discourse—popular singers warble platitudes about being in the other’s skin, walking in the other’s moccasins—that we tend to forget the complexity of the process. It is extraordinarily difficult to know really what the other feels; far too often we project our own feelings onto the other.

If no one remembered them, were they ever really here?

And father said "I never wanted this. I'm sick of everyone pretending to be old Dan Beavers in his L. L. Bean moccasins, and his Dubbelwares, and his Japanese bucksaw -- all these fake frontiersmen with their chuck wagons full of Twinkies and Wonderbread and aerosol cheese spread. Get out the Duraflame log and the plastic cracker barrel, Dan, and let's talk self-sufficiency!

Camped somewhere deep in an impenetrable crag of the immense Powder River Country during the late autumn of 1856, more than likely in the shadow of the sacred Black Hills, one imagines the thirty-five-year-old Red Cloud stepping from his tepee to listen to the bugle of a bull elk in its seasonal rut. Around him women haul water from a crystalline stream as cottonwood smoke rises from scores of cook fires and coils toward a sky the color of brushed aluminum. The wind sighs, and a smile creases his face as he observes a pack of mounted teenagers collect wagers in preparation for the Moccasin Game, or perhaps a rough round of Shinny. His gaze follows the grace and dexterity of one boy in particular, a slender sixteen-year-old with lupine eyes. The boy is Crazy Horse, and the war leader of the Bad Faces makes a mental not to keep tabs on this one.

A rustle of wings and a hawk feather drifts down to me. Snatching it from the air, I look up into the trees, but nothing’s there. So I tuck the feather into my hair. “What are you doing?” My stomach leaps into my throat, and I jump up, stumbling backward, and fall on my butt in the middle of the path. In the tree above me, a teenage boy perches on a branch. He’s dressed in traditional deerskin breeches, a talon necklace around his neck, but rather than moccasins, his feet are bare. He is shirtless, and lean muscles cord his body. His intense eyes capture my attention. They’re like golden fathomless pools. I could get lost in them. “Don’t your feet get hurt, walking barefoot on the forest floor?” I ask. “I rarely walk.” He drops down in front of me. His face is so close that I take a step back and thump into a tree. He leans toward me and sniffs. “You smell different. What are you?” “I’m a girl.” I can’t take my gaze from his. “No, humans stink. You smell…” He sniffs my hair and grins. “You smell good.” “Is there a reason that you’re invading my space? I have somewhere to be.” My voice cracks. He tugs one of my braids and winks at me. My pulse quickens, and my breath catches in my throat. His eyes study me with intensity, and he leans closer. Is he going to kiss me?

They herd us into an assembly that is supposed to be a 'democratic forum' to come up with a new school mascot. Who are we? We can't be the Buccaneers because pirates supported violence and discrimination against women. The kid who suggests the Shoemakers in honor of the old moccasin factory is laughed out of the auditorium. Warriors insults Native Americans. I think Overbearing Eurocentric Patriarchs would be perfect, but I don't suggest it.

He was just under three inches tall. His blue-black hair, done in a plait and pressed to his head by a colored headband, gleamed in the sun. So did the minuscule muscles of his tiny naked torso, and the skin of his arms. His legs were covered with buckskin leggings, which had some decoration on them too small to see properly. He wore a kind of bandolier across his chest and his belt seemed to be made of several strands of some shiny white beads. Best of all, somehow, were his moccasins.

Among the people, it is the custom for a new wife to make moccasins for the husband's mother. When the mother accepts the gift, she welcomes the new wife into the family." Jesse blushed at the message her innocent gift had sent to the old woman. Rides the Wind watched Jesse carefully as he concluded, "My mother accepts the gift you have given. She says that she welcomes you as my wife." His dark eyes met hers briefly, but then he picked up Two Mothers and said, "My son and I will say good night to Sun, now.

One of our most dangerous missions before hunting season is de-snaking our blinds. Because of the location of most of our blinds, they’re a hot spot for cottonmouth moccasins and other venomous snakes. During one cleaning we killed a couple of cottonmouths and a black widow spider. Phil walked out onto the shooting porch and said, “I think we got it.” As I looked at Phil, I saw a cottonmouth hanging from a button willow only inches from his head. After prompting my dad to duck, I shot the snake over his head.

I saw the marriage of the trapper in the open air in the far west, the bride was a red girl, Her father and his friends sat near cross-legged and dumbly smoking, they had moccasins to their feet and large thick blankets hanging from their shoulders, On a bank lounged the trapper, he was drest mostly in skins, his luxuriant beard and curls protected his neck, he held his bride by the hand, She had long eyelashes, her head was bare, her coarse straight locks descended upon her voluptuous limbs and reach'd to her feet.

In a little depression there lay outstretched a stalwart Sioux warrior, stark naked with the exception of a breech clout and moccasins. I could not help feeling a sorrow as I stood gazing upon him. He was within a few hundred yards of his home and family, which we had attempted to destroy and he had tried to defend. The home of the slayer was perhaps a thousand miles away. In a few days the wolves and buzzards would have his remains torn asunder and scattered, for the soldiers had no disposition to bury a dead Indian.

At length, when the conversation-in my view, at least -was going straight to hell, he got up abruptly and went over to look at a photograph of himself and Bessie that had been newly tacked up on the wall. He glowered at it for a full minute, or more, then turned around, with a brusqueness no one in the family would have found unusual, and asked Seymour if he remembered the time Joe Jackson had given him, Seymour, a ride on the handle bars of his bicycle, all over the stage, around and around. Seymour, sitting in an old corduroy armchair across the room, a cigarette going, wearing a blue shirt, gray slacks, moccasins with the counters broken down, a shaving cut on the side of his face that I could see, replied gravely and at on cc, and in the special way he always answered questions from Les - as if they were the questions, above all others, he preferred to be asked in his life. He said he wasn't sure he had ever got off Joe Jackson's beautiful bicycle. And aside from its enormous sentimental value to my father personally, this answer, in a great many ways, was true, true, true.

My father says that we should welcome all stories to see if they are worth remembering. “You can put ideas on and off just like moccasins. You can wear them and set them aside, hold on to those you find meaningful. Don’t be afraid of learning something beyond what we’re able to teach you. Even the wisest person doesn’t know everything. But it’s also important to preserve the ideas that make sense to you, even in the face of resistance—someone telling you that you’re wrong and only they know the truth. Such boasting is evidence of a fool, perhaps a dangerous one.

The woods were full of peril — rattlesnakes and water moccasins and nests of copperheads; bobcats, bears, coyotes, wolves, and wild boar; loony hillbillies destabilized by gross quantities of impure corn liquor and generations of profoundly unbiblical sex; rabies-crazed skunks, raccoons, and squirrels; merciless fire ants and ravening blackfly; poison ivy, poison sumac, poisonoak, and poison salamanders; even a scattering of moose lethally deranged by a parasitic worm that burrows a nest in their brains and befuddles them into chasing hapless hikers through remote, sunny meadows and into glacial lakes.

It was like looking for a needle in a haystack. I took the paddle back to my dad, but he was still mad at me for losing it in the first place. I have never liked the line “up a creek without a paddle” because of the trouble boat paddles caused me. I swore I would never lose another one, but lo and behold, the next year, I broke the same paddle I’d lost while trying to kill a cottonmouth water moccasin that almost bit me. My dad wasn’t very compassionate even after I told him his prized paddle perhaps saved my life. I finally concluded that everyone has quirks, and apparently my dad has some sort of weird love affair with boat paddles.

You call yourself teacher, and summon children to you. White children, and black, and Kahnyen’kehàka. But we ask, what do you have to offer our children? You cannot make a moccasin or skin a deer. You cannot cure hides. You know nothing of the crops, how to plant or tend them. You cannot turn your hand to hunting, or show them how to track. You do not know the names of the moons or the seasons, or of the spirits who direct them. Of medicines you know nothing. And yet you call Kahnyen’kehàka children to your school. You will teach them to read and write your language. You will teach them of your wars and your gods. You can teach them only to be white.

She swam nearer and her breath caught. Lying atop the rock was a bow and quiver full of arrows beside a pair of beaded moccasins. She spun around in the water, joy bubbling up inside her. But before she could take a breath, firm hands caught her ankles and tugged her under. She came up sputtering and laughing, but he’d still not surfaced. So he swims like a fish. She remembered he could also run like a deer, overtaking her in the woods all those years before. “Yellow Bird.” The voice behind her seemed almost to drown her with its depth. She turned to Captain Jack, hard pressed to keep her pleasure down. How many days since they had walked in the meadow? Too many, from the feeling inside her. In one glance she took in the doused eagle feathers of his headdress and the fine silver bands encircling his solid upper arms. Shimmering with water, Captain Jack’s hair was blue black. The beads about his neck were the same startling jade as his eyes and made him even more appealing. Suddenly shy, she ducked beneath the water, then swam away. Would he follow? They did a dance of sorts in the warm current, circling, gliding, swaying. Each time he caught her she pulled free and swam farther downriver than she’d ever been before. But he continued to woo her, pursuing her until she was so breathless she could only lie upon her back and float, the river like a watery bed.

Catching frogs can take a toll on your body. I have repeatedly been battered and actually was knocked out cold when I dove headfirst into a cypress tree. One time, I jumped out of a boat to catch a frog in a thicket, and as I lunged to grab the frog, a purple poisonous thorn stuck me behind the ear. I vomited for three days and my face was badly swollen. If it had stuck me in the temple, I probably would have died. My greatest frog catch occurred after our boat ran aground. I saw the biggest bullfrog I’ve ever seen! The problem was, there were three snakes in between the frog and me: a cottonmouth water moccasin, a nonvenomous water snake, and then a bigger fish snake. Undeterred, I triple-jumped the three snakes and grabbed the frog in one swoop. Then I triple-jumped back the other way without getting bit. It probably wasn’t the smartest thing I’ve ever done, but, hey, I got the frog!

Yossarian went to bed early for safety and soon dreamed that he was fleeing almost headlong down an endless wooden staircase, making a loud, staccato clatter with his heels. Then he woke up a little and realized someone was shooting at him with a machine gun. A tortured, terrified sob rose in his throat. His first thought was that Milo was attacking the squadron again, and he rolled off his cot to the floor and lay underneath in a trembling, praying ball, his heart thumping like a drop forge, his body bathed in a cold sweat. There was no noise of planes. A drunken, happy laugh sounded from afar. 'Happy New Year, Happy New Year!' a triumphant familiar voice shouted hilariously from high above between the short, sharp bursts of machine gun fire, and Yossarian understood that some men had gone as a prank to one of the sandbagged machine-gun emplacements Milo had installed in the hills after his raid on the squadron and staffed with his own men. Yossarian blazed with hatred and wrath when he saw he was the victim of an irresponsible joke that had destroyed his sleep and reduced him to a whimpering hulk. He wanted to kill, he wanted to murder. He was angrier than he had ever been before, angrier even than when he had slid his hands around McWatt's neck to strangle him. The gun opened fire again. Voices cried 'Happy New Year!' and gloating laughter rolled down from the hills through the darkness like a witch's glee. In moccasins and coveralls, Yossarian charged out of his tent for revenge with his .45, ramming a clip of cartridges up into the grip and slamming the bolt of the gun back to load it. He snapped off the safety catch and was ready to shoot. He heard Nately running after him to restrain him, calling his name. The machine gun opened fire once more from a black rise above the motor pool, and orange tracer bullets skimmed like low-gliding dashes over the tops of the shadowy tents, almost clipping the peaks. Roars of rough laughter rang out again between the short bursts. Yossarian felt resentment boil like acid inside him; they were endangering his life, the bastards!

For myself, I wouldn't have lifted a finger to own a Rolex, a pair of Nikes or a BMW Z3; in fact, I had never succeeded in identifying the slightest difference between designer goods and non-designer goods. In the eyes of the world, I was clearly wrong. I was aware of this: I was in a minority, and consequently in the wrong. There had to be a difference between Yves Saint-Laurent shirts and other shirts, between Gucci moccasins and Andre moccasins. I was alone in not perceiving this difference; it was an infirmity which I could not cite as grounds for condemning the world. Does one ask a blind man to set himself up as an expert on post-impressionist painting? Through my blindness, however involuntary, I set myself apart from a living human reality powerful enough to incite both devotion and crime. These youths, through their half-savage instincts, undoubtedly discerned the presence of beauty; their desire was laudable, and perfectly in keeping with social norms; it was merely a question of rectifying the inappropriate way in which it was expressed.

I went out the doors and started down these stone stairs to meet her. The thing I couldn't understand, she had this big suitcase with her. She was just coming across Fifth Avenue, and she was dragging this goddam big suitcase with her. She could hardly drag it. When I got up closer, I saw it was my old suitcase, the one I used to use when I was at Whooton. I couldn't figure out what the hell she was doing with it. "Hi," she said when she got up close. She was all out of breath from that crazy suitcase. "I thought maybe you weren't coming," I said. "What the hell's in that bag? I don't need anything. I'm just going the way I am. I'm not even taking the bags I got at the station. What the hellya got in there?" She put the suitcase down. "My clothes," she said. "I'm going with you. Can I? Okay?" "What?" I said. I almost fell over when she said that. I swear to God I did. I got sort of dizzy and I thought I was going to pass out or something again. "I took them down the back elevator so Charlene wouldn't see me. It isn't heavy. All I have in it is two dresses and my moccasins and my underwear and socks and some other things. Feel it. It isn't heavy. Feel it once...Can't I go with you? Holden? Can't I? Please?

Still, the alien biologist might be excused for lumping together the whole biosphere - all the retroviruses, mantas, foraminifera, mongongo trees, tetanus bacilli, hydras, diatoms, stromatolite-builders, sea slugs, flatworms, gazelles lichens, corals, spirochetes, banyans, cave ticks, least bitters, caracaras, tufted puffins, ragweed pollen, wold spiders, horseshoe crabs, black mambas, monarch butterflies, whiptail lizards, trypanosomes, birds of paradise, electric eels, wild parsnips, arctic terns, fireflies, titis, chrysanthemums, hammerhead sharks, rotifers, wallabies, malarial plasmodia, tapirs, aphids, water moccasins, morning glories, whooping cranes, komodo dragons, periwinkles millipede larvae, angler fish, jellyfish lungfish, yeast, giant redwoods, tardigrades, archaebacteria, sea lilies, lilies of the valley, humans bonobos, squid and humpback whales - as, simply, Earthlife. The arcane distinctions among these swarming variations on a common theme may be left to specialists or graduate students. The pretensions and conceits of this or that species can readily be ignored. There are, after-all, so many worlds about which an extraterrestrial biologist must know. It will be enough if a few salient and generic characteristics of life on yet another obscure planet are noted for the cavernous recesses of the galactic archives.

What do human beings contribute, Suwelo was thinking morosely, as he waited one afternoon for Miss Lissie to appear. Her story about the animal cousins had moved him and each day he found himself more conscious of his own nonhuman “relatives” in the world. The bees contributed honey, but not really—it was taken from them. What, he now wondered, did the bees eat themselves; surely they didn’t make honey for human beings. It was the flowers that contributed honey to both bees and people, the flowers that were always giving something: beauty, cheerfulness, pollen, and seeds. They did not care who saw them, who, they gave to. And on his feet, Suwelo also realized, with disgust, he was wearing moccasins made of leather. What a euphemism, “leather.” A real nonword. Nowhere in it was concealed the truth of what leather was. Something’s skin. And his tortoiseshell glasses. He took them off and peered shortsightedly at them, holding them at arm’s length. But they were imitation tortoiseshell. Plastic, probably. But this made him even gloomier, for he knew the only reason for imitation anything was that the source of the real thing had dried up. There were probably no more tortoises left to kill. And what, anyway, of plastic? It was plentiful, cheap. But even it came from somewhere. Of what was plastic made? What died? He knew it was a product of petroleum, of oil, and so he assumed plastic was made out of the very lifeblood of the planet. When all the oil was drained, he imagined the planet quaking and shrinking in on itself, like an orange that has been sucked to death.

When Dad came home a couple of days later, Mom told him about the fish I’d caught and how much money we’d made. I could see the smile on his face. But then he went outside to check his boat and noticed that a paddle was missing. Instead of saying, “Good job, son,” he yelled at me for losing a paddle! I couldn’t believe he was scolding me over a stupid oar! I’d worked from daylight to dusk and earned enough money for my family to buy a dozen paddles! Where was the gratitude? I was so mad that I jumped in the boat and headed to the nets to see if I could find the missing paddle. After checking about seventy nets, I was resigned to the fact that it was probably gone. But when I finally reached the seventy-ninth net, I saw the paddle lying in a few bushes where I’d tied up a headliner, which is a rope leading to the net. It was almost like a religious experience for me. What were the odds of my finding a lost paddle floating in a current on a washed-out river? It was like looking for a needle in a haystack. I took the paddle back to my dad, but he was still mad at me for losing it in the first place. I have never liked the line “up a creek without a paddle” because of the trouble boat paddles caused me. I swore I would never lose another one, but lo and behold, the next year, I broke the same paddle I’d lost while trying to kill a cottonmouth water moccasin that almost bit me. My dad wasn’t very compassionate even after I told him his prized paddle perhaps saved my life. I finally concluded that everyone has quirks, and apparently my dad has some sort of weird love affair with boat paddles.

We do not want to go to the right or left,” he said, “but straight back to our own country!” A few days later, on June 1, a treaty was drawn up. The Navajos agreed to live on a new reservation whose borders were considerably smaller than their traditional lands, with all four of the sacred mountains outside the reservation line. Still, it was a vast domain, nearly twenty-five thousand square miles, an area nearly the size of the state of Ohio. After Barboncito, Manuelito, and the other headmen left their X marks on the treaty, Sherman told the Navajos they were free to go home. June 18 was set as the departure date. The Navajos would have an army escort to feed and protect them. But some of them were so restless to get started that the night before they were to leave, they hiked ten miles in the direction of home, and then circled back to camp—they were so giddy with excitement they couldn’t help themselves. The next morning the trek began. In yet another mass exodus, this one voluntary and joyful, the entire Navajo Nation began marching the nearly four hundred miles toward home. The straggle of exiles spread out over ten miles. Somewhere in the midst of it walked Barboncito, wearing his new moccasins. When they reached the Rio Grande and saw Blue Bead Mountain for the first time, the Navajos fell to their knees and wept. As Manuelito put it, “We wondered if it was our mountain, and we felt like talking to the ground, we loved it so.” They continued marching in the direction the coyote had run, toward the country they had told their young children so much about. And as they marched, they chanted—

St. Lawrence River May 1705 Temperature 48 degrees The dancing began. Along with ancient percussion instruments that crackled and rattled, rasped and banged, the St. Francis Indians had French bells, whose clear chimes rang, and even a bugle, whose notes trumpeted across the river and over the trees. “Mercy Carter!” exclaimed an English voice. “Joanna Kellogg! This is wonderful! I am so glad to see you!” An English boy flung his arms around the girls, embracing them joyfully, whirling them in circles. Half his head was plucked and shiny bald, while long dark hair hung loose and tangled from the other half. His skin was very tan and his eyes twinkling black. He wore no shirt, jacket or cape: he was Indian enough to ignore the cold that had settled in once the sun went down. “Ebenezer Sheldon,” cried Mercy. “I haven’t seen you since the march.” He had been one of the first to receive an Indian name, when the snow thawed and the prisoners had had to wade through slush up to their ankles. Tannhahorens had changed Mercy’s moccasins now and then, hanging the wet pair on his shoulder to dry. But Ebenezer’s feet had frozen and he had lost some of his toes. He hadn’t complained; in fact, he had not mentioned it. When his master discovered the injury, Ebenezer was surrounded by Indians who admired his silence. The name Frozen Leg was an honor. In English, the name sounded crippled. But in an Indian tongue, it sounded strong. The boys in Deerfield who were not named John had been named Ebenezer. That wouldn’t happen in an Indian village. Each person must have a name exactly right for him; something that happened or that was; that reflected or appeared.

On these lands, in both the occupied places and those left to grow wild, alongside the community and the dwindling wildlife, there lived another creature. At night, he roamed the roads that connected Arcand to the larger town across the Bay where Native people were still unwelcome two centuries on. His name was spoken in the low tones saved for swear words and prayer. He was the threat from a hundred stories told by those old enough to remember the tales. Broke Lent? The rogarou will come for you. Slept with a married woman? Rogarou will find you. Talked back to your mom in the heat of the moment? Don't walk home. Rogarou will snatch you up. Hit a woman under any circumstance? Rogarou will call you family, soon. Shot too many deer, so your freezer is overflowing but the herd thin? If I were you, I'd stay indoors at night. Rogarou knows by now. He was a dog, a man, a wolf. He was clothed, he was naked in his fur, he wore moccasins to jig. He was whatever made you shiver but he was always there, standing by the road, whistling to the stars so that they pulsed bright in the navy sky, as close and as distant as ancestors. For girls, he was the creature who kept you off the road or made you walk in packs. The old women never said, "Don't go into town, it is not safe for us there. We go missing. We are hurt." Instead, they leaned in and whispered a warning: "I wouldn't go out on the road tonight. Someone saw the rogarou just this Wednesday, leaning against the stop sign, sharpening his claws with the jawbone of a child." For boys, he was the worst thing you could ever be. "You remember to ask first and follow her lead. You don't want to turn into Rogarou. You'll wake up with blood in your teeth, not knowing and no way to know what you've done." Long after that bone salt, carried all the way from the Red River, was ground to dust, after the words it was laid down with were not even a whisper and the dialect they were spoken in was rubbed from the original language into common French, the stories of the rogarou kept the community in its circle, behind the line. When the people forgot what they had asked for in the beginning - a place to live, and for the community to grow in a good way - he remembered, and he returned on padded feet, light as stardust on the newly paved road. And that rogarou, heart full of his own stories but his belly empty, he came home not just to haunt. He also came to hunt.

After my dad started making duck calls, he’d leave town for a few days, driving all over Louisiana, Arkansas, Mississippi, and Texas trying to sell them. He left me in charge of the fishing operation. I was only a teenager, but it was my responsibility to check almost eighty hoop nets three times a week. Looking back now, it was pretty dangerous work for a teenager on the river, especially since I’d never done it alone. If you fell out of the boat and into the river, chances were you might drown if something went wrong and you were alone. But I was determined to prove to my father that I could do it, so I left the house one morning and spent all day on the river. I checked every one of our hoop nets and brought a mound of fish back to Kay to take to market. I was so proud of myself for pulling it off without anyone’s help! When Dad came home a couple of days later, Mom told him about the fish I’d caught and how much money we’d made. I could see the smile on his face. But then he went outside to check his boat and noticed that a paddle was missing. Instead of saying, “Good job, son,” he yelled at me for losing a paddle! I couldn’t believe he was scolding me over a stupid oar! I’d worked from daylight to dusk and earned enough money for my family to buy a dozen paddles! Where was the gratitude? I was so mad that I jumped in the boat and headed to the nets to see if I could find the missing paddle. After checking about seventy nets, I was resigned to the fact that it was probably gone. But when I finally reached the seventy-ninth net, I saw the paddle lying in a few bushes where I’d tied up a headliner, which is a rope leading to the net. It was almost like a religious experience for me. What were the odds of my finding a lost paddle floating in a current on a washed-out river? It was like looking for a needle in a haystack. I took the paddle back to my dad, but he was still mad at me for losing it in the first place. I have never liked the line “up a creek without a paddle” because of the trouble boat paddles caused me. I swore I would never lose another one, but lo and behold, the next year, I broke the same paddle I’d lost while trying to kill a cottonmouth water moccasin that almost bit me. My dad wasn’t very compassionate even after I told him his prized paddle perhaps saved my life. I finally concluded that everyone has quirks, and apparently my dad has some sort of weird love affair with boat paddles.

I’m still in the big Jacuzzi tub when the power flickers--once, twice--and then goes out, leaving me in total darkness, chin deep in lukewarm water. I don’t know why, but it all hits me then--Nan’s surgery tomorrow, shooting that moccasin, this stupid, never-ending storm. I start to cry, deep, gulping sobs. I know it seems childish, but I want my daddy. What if things get worse? What if the house starts to flood? Or the roof blows off? As much as I hate to admit it, I’m scared. Really scared. A knock on the bathroom door startles me. “Jemma? You okay in there?” “I’m fine,” I call out, my voice thick. My cheeks burn with shame at being caught crying in the dark like a two-year-old. “Do you want a candle or something? Maybe a hurricane lamp?” “No, I’m…” I start to say “fine” again, but a ragged sob tears from my throat instead. “It’s going to be okay, Jem. We’ll get through this.” I sink lower into the water, wanting to disappear completely. Why can’t he just go away and let me have my little meltdown in private? Why, after all these years of being a jerk, does he have to suddenly be so nice? “I got both dogs dried off,” he continues conversationally, as if I’m not in here crying my eyes out. “They’re in the kitchen eating their supper. I think Beau’s pretty worked up.” I continue to bawl like a baby. I know he can hear me, that he’s right outside the door, listening. Still, it takes me a good five minutes to get it all out of my system. Once the tears have slowed, I reach for my washcloth and lay it across my eyes, hoping it’ll reduce the puffiness. A minute or two later, I drag it away and wring it out before laying it over the edge of the tub. It’s still dark inside the bathroom, though I can see a flicker of light coming from beneath the door. Ryder must have a flashlight, or maybe one of the battery-operated lanterns I scattered around the house, just in case. I wonder how long he’s going to stand three, waiting for me. The lights flick off, and I think maybe he’s finally left me in peace. But then I hear a muffled thump, and I know he’s still out there, probably sitting with his back against the door. “Hey, Jem?” he says. “You saved my life, you know--out there by the barn. Most people couldn’t have made that shot.” I squeeze my eyes shut, but tears leak through anyway. I hadn’t wanted to kill that stupid snake, but if it had bitten Ryder and we hadn’t been able to make it to the hospital in time… I let the thought trail off, not wanting to examine it further. “Thank you,” he says softly. “I owe you one.

I’ll never forget this one night when Daddy had taken us way out to a little church up on a high ridge. There was no kind of instrumentation, and the hymns were all sung a cappella. During the preaching, there was a little more shouting from the congregation than usual. When it came time for us to sing, we were introduced by the preacher, a wiry little man with kind of a fiery look in his eyes. We stepped to the front and took our places on the old wood-plank platform to one side of the pulpit. Softly, I sung a note to get us started because it was decided I could come closest to hitting a key that we could all sing in. We began our songs, just as we had planned. I was aware that the pastor was on the stage behind us, but I didn’t think anything of it. After a while, I could feel Stella nudging me in the ribs, trying not to be noticed. I looked at her, and she motioned with her head slightly back toward where the preacher was standing. He seemed to be totally wrapped up in the spirit, nearly in a trance. I didn’t think too much of it, until I spotted a familiar sight—the back markings of a snake, a cottonmouth moccasin. I had seen them in the woods, usually scurrying across the path toward cover. They were afraid of me, and I was afraid of them. And up to now, we had always managed to keep our distance from each other. Here, apparently, they were a part of the worship service. I could see now, out of my peripheral vision, that the preacher had a full grown cottonmouth by the back of the head and it was twisting and coiling all around his forearm. Some members of the congregation were reaching out as if they wanted to touch it. The preacher was getting more and more worked up, and he reached into a wooden crate by the pulpit and took out two more snakes. This time he seemed to be holding them much more carelessly. He lifted them near his face as if daring them to strike. We sisters just kept on singing, unconsciously moving away from the snakes until we were very near the front of the platform. Just then, I noticed something that struck a note of fear in my heart much greater than that inspired by the snakes. My father had stepped into the back of the church to hear his little girls sing. Whatever he had been drinking didn’t impair his ability to see exactly what the preacher had in his hands. Just at that moment, the man and his snakes took a step toward the congregation, thus toward us. Daddy had seen enough. He charged down the aisle like a wild boar through a thicket. “You get them Goddamn snakes away from my kids!” Daddy bellowed with a force in his voice I had never heard before. It was amazing how quickly that preacher broke his trance and paid heed. He had heard the voice of a higher power, in this case a really pissed-off redneck. Daddy swooped us up and out the front door before we had time to think about what was happening. We didn’t even stop singing until we were almost down the steps into the churchyard. We were glad to be out of there, and I at least was proud that Daddy had come to our rescue. But Daddy obviously felt terrible about it. On the way home in the car, he got to feeling especially bad. “Goddamn! I can’t believe I said Goddamn in church!” he muttered to himself. He finally got so upset he had to stop the car and get out in the woods and, in his way, ask God’s forgiveness. I couldn’t help thinking how badly Mama had always wanted Daddy to walk down the church aisle and declare himself. Now he had certainly done that, although not I’m sure the way Mama had in mind.

Never mock a sin of mine until you have walked a mile in my moccasins

Do not judge your neighbor until you have walked two moons in his moccasins.

The buzzards over Pondy Woods Achieve the blue tense altitudes Black figments that the woods release, Obscenity in form and grace, Drifting high through the pure sunshine Till the sun in gold decline. (...) By the buzzard roost Big Jim Todd Listened for hoofs on the corduroy road Or for the foul and sucking sound A man's foot makes on the marshy ground. Past midnight, when the moccasin Slipped from the log and, trailing in Its obscured waters, broke The dark algae, one lean bird spoke, (...) "[Big Jim] your breed ain't metaphysical." The buzzard coughed, His words fell In the darkness, mystic and ambrosial. "But we maintain our ancient rite, Eat the gods by day and prophesy by night. We swing against the sky and wait; You seize the hour, more passionate Than strong, and strive with time to die -- With time, the beaked tribe's astute ally. "The Jew-boy died. The Syrian vulture swung Remotely above the cross whereon he hung From dinner-time to supper-time, and all The people gathered there watched him until The lean brown chest no longer stirred, Then idly watched the slow majestic bird That in the last sun above the twilit hill Gleamed for a moment at the height and slid Down the hot wind and in the darkness hid. [Big Jim], regard the circumstance of breath: Non omnis moriar, the poet sayeth." Pedantic, the bird clacked its gray beak, With a Tennessee accent to the classic phrase; Jim understood, and was about to speak, But the buzzard drooped one wing and filmed the eyes. At dawn unto the Sabbath wheat he came, That gave to the dew its faithless yellow flame From kindly loam in recollection of The fires that in the brutal rock one strove. To the ripe wheat he came at dawn. Northward the printed smoke stood quiet above The distant cabins of Squiggtown. A train's far whistle blew and drifted away Coldly; lucid and thin the morning lay Along the farms, and here no sound Touched the sweet earth miraculously stilled. Then down the damp and sudden wood there belled The musical white-throated hound. In pondy Woods in the summer's drouth Lurk fever and the cottonmouth. And buzzards over Pondy Woods Achieve the blue tense altitudes, Drifting high in the pure sunshine Till the sun in gold decline; Then golden and hieratic through The night their eyes burn two by two.

At Northwest Orient, one early idea was to stage a photo with a group of Crow Indians. In front of a Northwest plane, the Indians wore headdresses and moccasins and posed for the camera stone-faced and bare-chested. “If the Indians aren’t afraid of the white man’s bird, nobody else should be,” a Northwest pilot said.

Duncan's best friend, a lean, full-blooded Arapaho answering to the name Benjamin Lonetree, knelt in the dirt above the bloody body of Woody McCune, the Circle D's foreman and Fiona's covert lover.  Benjamin was naked except for stained moccasins and a ragged loincloth which just about covered his privates. His long hair fell in black braids along sienna painted cheeks. He gripped Woody's shirt in one hand and a Bowie knife in the other. He looked up at Fiona and, grinning an evil grin, ran the blade across Woody's throat. The foreman fell to earth in a dusty cloud, his eyes surprised and terrified. Benjamin held his bright wet knife to the sky and howled an Arapaho war cry.

because I wanted to

When it comes to wildlife, no state is deadlier than Florida. Let me count the ways: fire ants, mosquitoes, alligators, eastern diamondback rattlers, black bears, panthers, coral snakes, bull sharks, jellyfish, black widow spiders, water moccasins, wasps, crocodiles, pygmy rattlers, brown recluse spiders, wild boar, copperheads, scorpions, Burmese pythons. And ticks. No state has more attacks from fire ants, sharks, or snakes. Let’s not forget Mother Nature, who is equally aggressive. Florida is the lightning capital of the United States, attracting by far the most strikes to ground, injuries (more than two thousand since 1959) and fatalities (nearly five hundred since 1959). About seven people die each year from lightning in the Sunshine State, accounting for about 15 percent of the total number of U.S. fatalities each year.

humans have been walking and running on their bare feet for millions of years, and many people still do. Moreover, when people did start to wear shoes, probably around 45,000 years ago,2 their footwear was minimal by today’s standards, without thick, cushioned heels, arch supports, and other common features. The oldest known sandals, dated to 10,000 years ago, had thin soles that were tied onto the ankle with twine; the oldest preserved shoes, dated to 5,500 years ago, were basically moccasins.3 Shoes are now ubiquitous in the developed world, where being barefoot is often considered eccentric, vulgar, or unhygienic. Many restaurants and businesses won’t serve barefoot customers, and it is commonly believed that comfortable, supportive shoes are healthy.4 The mind-set that wearing shoes is more normal and better than being barefoot has been especially evident in the controversy over barefoot running. Interest in the topic was ignited in 2009 by the best-selling book Born to Run, which was about an ultramarathon in a remote region of northern Mexico, but which also argued that running shoes cause injury.5 A year later, my colleagues and I published a study on how and why barefoot people can run comfortably on hard surfaces by landing in an impact-free way that requires no cushioning from a shoe (more on this below).6 Ever since, there has been much passionate public debate. And, as is often the case, the most extreme views tend to get the most attention. At one extreme are enthusiasts of barefoot running, who decry shoes as unnecessary and injurious, and at the other extreme are vigorous opponents of barefoot running, who think that most runners should wear supportive shoes to avoid injury. Some

Great Spirit, help me never to judge another man until I have walked in his moccasins for one moon.

The world is an infinitely better place when we don’t criticize the actions of others, but instead imagine walking in their shoes. Native Americans say: “Walk a mile in my moccasins.

Leaphorn sat on a slab of sandstone and considered what these tracks told him. It wasn’t much. He could guess that the killing hadn’t been premeditated — at least not completely. One who plans to carry a body a long distance uphill over rough ground does not wear moccasins if he has any respect for his feet.

I've sent devils to hell. I've dug graves for the bodies never buried and called things that called right out of the ground. I took the poison of a moccasin. I took the worst of the river and the worst of men. I took it all and I'm still alive.

And a man troubled by loss and furrowed in brow examined the exhilaration of the dancers uninhibiting all around Jackson Square and wondered why are they free and what about me? And the wind found the rut crumpling his brow and it soothed the swelter of his concentration as the pretty blond in moccasins’ howl raised its pitch and also his pulse and he saw all at once the broken hearts and the wary eyes, the lonely nights and the shattered dreams, the sufferings of solitude that seethe within the soul of all. And his sweaty hands freed themselves from his slumping pockets as his aching feet began to move and he was clumsy and he was awkward but he was smiling just the same and no longer was there loss as herky-jerky he danced, high-stepping his feet as his arms flailed the fool but no one was judging and least of all he for he became we and we are so free for we are Spirit embodied and our bodies are but leotards for the soul and we are here to caress this Earth with the dance of our lives and there is nothing we can build that will not collapse but we can love without limit and dance without denial ‘cause this is our life and this is our death and we don’t know why and we don’t know where but this is our dream and if this dream is to be then we must be free to abandon the past and give up control and dance, and dance, and dance the wild divine.

Don’t judge any man until you have walked two moons in his moccasins. - Indian (Native American) Proverb Source: The International thesaurus of quotations, p. 331. (Reference from Mead Public Library.)

When we walk a mile in another's moccasins, we can sympathize in a way that one cannot with just a pure clinical perspective.

Sheriff Tubman padded down his driveway in a blue bathrobe cinched tight and fat moccasin slippers. His hair was mussed and his ankles were skinny and mottled and so white they almost looked blue in the dawn. As he bent over to retrieve his newspaper he heard the sound of the motor and looked up, puzzled. Cassie watched him closely as he registered who was in the county Ford. As she pulled up in front of him and stopped, he rose to full height and squinted at her through the windshield, holding the newspaper down at his side. His studied arrogance hadn’t kicked in yet, which is what she counted on. She shoved the big Ford into park and climbed out. The front bumper of the vehicle was just a few feet away from him. She got out and shut the door but kept the engine running. The purr of the motor was the only sound. “Nice place,” she said, walking up alongside the vehicle. She took a side step at the front and leaned back against the grille and crossed her arms under her breasts. It was a posture she’d seen Cody Hoyt assume many times; passive but judgmental at the same time. She’d been surprised how many times perps started yapping and volunteering information they never would otherwise because they assumed Cody had the goods on them.

Montreal October 1704 Temperature 55 degrees “Remember how in Deerfield there was nobody to marry? Remember how Eliza married an Indian? Remember how Abigail even had to go and marry a French fur trader without teeth?” Mercy had to laugh again. It was such a treat to laugh with English friends. “Your man doesn’t have teeth?” “Pierre has all his teeth. In fact, he’s handsome, rich and an army officer. But what am I to do about the marriage?” Sarah was not laughing. She was shivering. “I do not want that life or that language, Mercy, and above all, I do not want that man. If I repeat wedding vows, they will count. If I have a wedding night, it will be real. I will have French babies and they will be Catholic and I will live here all my life.” Sarah rearranged her French scarf in a very French way and Mercy thought how much clothing mattered; how changed they were by what they put on their bodies. “The Catholic church won’t make you,” said Mercy. “You can refuse.” “How? Pierre has brought his fellow officers to see me. His family has met me and they like me. They know I have no dowry, but they are being very generous about their son’s choice. If I refuse to marry Pierre, he and the French family with whom I live will be publicly humiliated. I won’t get a second offer of marriage after mistreating this one. The French family will make me a servant. I will spend my life waiting on them, curtseying to them, and saying ‘Oui, madame.’” “But surely ransom will come,” said Mercy. “Maybe it will. But what if it does not?” Mercy stared at her feet. Her leggings. Her moccasins. What if it does not? she thought. What if I spend my life in Kahnawake? “What if I stay in Montreal all my life?” demanded Sarah. “A servant girl to enemies of England.” The world asks too much of us, thought Mercy. But because she was practical and because there seemed no way out, she said, “Would this Frenchman treat you well?” Sarah shrugged as Eben had over the gauntlet, except that when Eben shrugged, he looked Indian, and when Sarah shrugged, she looked French. “He thinks I am beautiful.” “You are beautiful,” said Eben. He drew a deep breath to say something else, but Nistenha and Snow Walker arrived beside them. How reproachfully they looked at the captives. “The language of the people,” said Nistenha in Mohawk, “is sweeter to the ear when it does not mix with the language of the English.” Mercy flushed. This was why she had not been taken to Montreal before. She would flee to the English and be homesick again. And it was so. How she wanted to stay with Eben and Sarah! They were older and would take care of her…but no. None of the captives possessed the freedom to choose anything or take care of anyone. It turned out that Eben Nims believed otherwise. Eben was looking at Sarah in the way every girl prays some boy will one day look at her. “I will marry you, Sarah,” said Eben. “I will be a good husband. A Puritan husband. Who will one day take us both back home.” Wind shifted the lace of Sarah’s gown and the auburn of one loose curl. “I love you, Sarah,” said Eben. “I’ve always loved you.” Tears came to Sarah’s eyes: she who had not wept over her own family. She stood as if it had not occurred to her that she could be loved; that an English boy could adore her. “Oh, Eben!” she whispered. “Oh, yes, oh, thank you, I will marry you. But will they let us, Eben? We will need permission.” “I’ll ask my father,” said Eben. “I’ll ask Father Meriel.” They were not touching. They were yearning to touch, they were leaning forward, but they were holding back. Because it is wrong? wondered Mercy. Or because they know they will never get permission? “My French family will put up a terrible fuss,” said Sarah anxiously. “Pierre might even summon his fellow officers and do something violent.” Eben grinned. “Not if I have Huron warriors behind me.

Deerfield, Massachusetts February 29, 1704 Temperature 0 degrees The rock-hard wetness of her heavy leather shoes had frozen her toes and blistered her heels. But now her feet were cozy inside the soft moccasins. She felt guilty about the others, still suffering, and then, astonished, saw that all the prisoners were being given moccasins. She and Eben Nims stared at each other. “They knew they would take this many prisoners, Eben,” whispered Mercy. “They have enough moccasins to go around. They have little pairs and big pairs.” She thought of them back in Canada, around their fires, among their French allies, planning how many pairs of moccasins they would need when they sacked Deerfield. They mean us to live, thought Mercy. But why? What will they do with all of us?

Deerfield, Massachusetts February 29, 1704 Temperature 0 degrees Eben’s moccasins were lined with thick black fur. His boots were abandoned at the edge of the trail. Eben thought of Deerfield men getting this far in pursuit and finding a hundred pairs of shoes.

Deerfield, Massachusetts February 29, 1704 Temperature 0 degrees We will freeze to death, thought Mercy. Why go to the trouble of carrying a hundred pairs of moccasins when they won’t make a fire? Her Indian knelt and, with his bare hands, scooped out a hole in a snowbank. She expected him to store his plunder in the cavity. He had to make a lot of hand motions before she understood that this was her shelter for the night. Not a house, nor a bed, nor even a stable. A hole in the snow. Mercy wanted to raise her head to the skies and howl like a dog. But she wanted to survive. There must be no more bodies along this terrible trail. “First, may I look for my brothers?” She held up four fingers. “No,” said the Indian, and motioned her into the cave, tucking Daniel in after her. Mercy would have felt much better if she could have rested her eyes on Tommy and John and Sam and Benny. From her hole she watched the others settle in for the night. Eben’s Indian collected the older boys: Eben, the oldest Kellogg boy, the two Sheldon boys and Joe Alexander, who was in his twenties but looked very young. They were pinioned to the ground a dozen yards from where Mercy was curled. For Eben, however, his Indian made a cradle of spruce boughs. He wrapped a leather rope around Eben’s wrists and linked the cord to his own. If Eben moved, his captor would know it. The rest were made to lie on open snow. There was nothing between them and the weather. No walls, no roof, no parent.

The Bear The day animals and the night animals got together to decide what they would do about the sun, which then came and went whenever it liked. The animals resolved to leave the problem to fate. The winning group in the game of riddles would decide how long the world would have sunlight in the future. They were still talking when the sun approached, intrigued by the discussion. The sun came so close that the night animals had to scatter. The bear was a victim of the general flurry. He put his right foot into his left moccasin and his left foot into his right moccasin, and took off on the run as best he could. According to the Comanches, since then the bear walks with a lurch. (132)

Practically all of the Indian tribes wore some form of shirt. This garment is usually mistakenly called a “war shirt.” In reality it was a ceremonial shirt usually worn by the older men or chiefs of authority on solemn occasions. The Dakotas and Cheyennes trimmed their shirts with small hanks of horsehair. Sometimes human hair was used. These shirts were called “scalp shirts” by the white man who believed that all of the hair decorations were from scalp locks. The Blackfoot and some of the other tribes decorated their shirts with strips of white weasel skin. Indians on the warpath did not wear shirts. They wore only a breechclout, leggings, and moccasins. War shirts were not worn for active dancing, either, because they were too hot. Indians made their shirts out of soft buckskin. It usually took two hides for one shirt. Sometimes an additional hide was required for the sleeves.

When the explorer and the settler started to invade the forests, mountains, and streams of the Indian, they soon found that their hard-soled, heavy boot was not a suitable type of footwear for crawling over slippery rocks and fallen trees, and walking along ledges. Their boots became heavy when wet, and refused to dry out over night; and, after getting wet and drying out a few times, the leather cracked open. The pioneers soon found that the soft moccasin worn by the Indian was ideal. The name for the soft skin shoe of the North American Indian is derived from the Eastern Algonquin dialect “Mockasin” or “Mawhcasun.” With the exception of some of the Indians living along the Mexican boundary, who generally went barefooted, the moccasin was almost universally worn.

There were many designs and patterns. The Chippewa (Ojibwa) make moccasins with a puckered seam. Their name is said to mean “roast till puckered up,” referring to their moccasins. Each tribe made and decorated their moccasins in a little different way. An Indian Scout in the old days could tell, from a discarded moccasin along the trail, what tribe had passed that way. Some of the Indians on a war party wore the moccasins of other tribes to confuse the enemy scouts.

The Indian always took two pairs of moccasins on his trips, because when one became wet or worn out, he always had a second pair handy.

Originally, moccasins were stained with earth colors or decorated with quill work. Later on, when the white man traded beads to the Indians, quill work gave way to beadwork designs.